• Journal of Haehwa Medicine
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• v.18 no.1
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• pp.29-41
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• 2009

Wished to examine closely effect that SoPungDoJeokTang-KaMi (SPDJTK) medicines used to atopy dermatitis disease patient get in atopy eruption control experimentally. SPDJTK medicines controlled $CD4^+/IFN-\gamma$, and $CD4^+/CD25^+/foxp3^+$ revelation that an experiment that motive allergy immune reponse because an in vitro experiment stimulates T cells of a NC/Nga mouse same time by anti-CD40/rmIL-4, and interleukin-$1{\beta}$, IL-6, TNF-$\alpha$, and TGF-$\beta$ mRNA outturn that bear in T and B cells decreased remarkably by SPDJTK medicines. Intracellular staining of splenocytes anti-CD40/rmIL-4 plus rmIL-4 stimulated as described in a, assessed after 24 h, SPDJTK exerts a mainly immunosuppressive effect that acts at least partially through suppression of the transcription factor GATA3 expression in $CD4^+$ T cells. Atopic dermatitis (AD) usually develops in patients with an individual or family history of allergic diseases, and is characterized by chronic relapsing inflammation seen specially in childhood, association with IgE hyperproduction and precipitation by environmental factors. However, the exact etiology of AD has been unclear. To further explore the pathogenesis and treatment of AD, a suitable animal model is required. We found that skin lesions, which were clinically and histologically very similar to human AD, mite antigen-induced dermatitis on the face, neck, ears and dorsal skin of inbred NC/Nga mice. Result that Th1 cell and Th2 cell observe to be shifted by cytokine expression with $CD4^+/CD25^+/foxp3^+$ Treg cells induction by SPDJTK medicines could know that SPDJTK medicines can use usefully in allergy autoimmnune diease.

• Magazine of the Korean Society of Agricultural Engineers
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• v.27 no.2
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• pp.57-71
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• 1985

The characteristics of compaction and unconfined compressive strength were investigated by mixing with lime to all soils adjusted by given percentages of two kinds of clays to sand to obtain the most effective distribution of grain size and the optimum lime content for soil stabilization. In addition, unconfined compressive strength and durability tested by adding of sodium metasilicate, sodium sulfate, sodium carbonate, sodium gydroxide and magnesium oxide to lime-soil mixture mixed with 8 percent lime to adjusted soil having the mixing percentage of 60 percent of cohesive black clay and 40 percent of sand by weight to get the effect and the optimum content of chemicals. The results obtained were as follows; 1.With the addition of more lime, the optimum moisture content was increased, and the maximum dry density was decreased, whereas the more the amount of clay and the less was the maximum drt density. 2. In the soil having more fine grain size the unconfined compressive strength was larger in the earlier stage of curing period, in accordance with the longer period, the mixing percentages of sand to clay showing the maximum unconfined compressive strength, on the basis of 28-day strength, were 60% : 40% (black clay) and 40% : 60% (brown clay) respectively. 3. The reason why the soil adjusted with black clay was remarkably bigger in the unconfined compressive strength than ones adjusted with brown clay for all specimen of lime-soil mixture was the difference in the kind of clay, the amount of chemical compositions the value of pH. Black clay was mainly composed of halloysite that reacted with lime satisfactorily, whereas the main composition of brown clay was kaolinite that was less effect in the enhance of unconfined compressive strength. Also the difference of unconfined compressive strength was because black clay was larger in the amount of composition of calcium oxide and magnesium oxide in the value of pH affecting directly on the unconfined compressive strength of lime-soil mixture than brown clay. 4. In the lime-soil mixture mixed with 8 percent of lime to soil that mixing percentage of sand to black clay was 60% : 40%, on the standard of 7-day strength, the effect of chemical was arranged in the order of magnesium oxide, sodium carbonate, sodium sulfate, sodium hydroxide and sodium metasilicate. 5. The optimum amount of chemical being applicable to the maximum unconfined compressive strength of lime-chemical-soil mixture was 1 percent by weight for air dry soil in the case of adding sodium carbonated and 0.75 percent on sodium hydroxide, the unconfined compressive strength was increased continuously with increase of the amount of chemical up to 2 percent of chemical content is the lime-chemical-soil mixture added sodium metasilicate, sodium sulfate and magnesium oxide. 6. It was considered that the chemical played and accelerant role of early revelation of strength because the rate of increase of unconfined compressive strength of all of lime-chemical-soil mixtures was largest on the 7-day cured specimen. 7. The effect of test on freezing and thawing after adding suitable amount of chemical on the lime-soil mixture mixed with 8 percent of lime to soil that mixing percentage of sand to black clay was 60% : 40% was arranged in the order of magnesium oxide, sodium carbonate, sodium sulfate, sodium metasilicate and sodium hydroxide.

• (The)Study of the Eastern Classic
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• no.66
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• pp.193-226
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• 2017

This writing establishes identity of JinSeBaek, a male protagonist from a classical novel Hajinyangmunrok, through examining his relationship with a female character named HaOkJu. The character JinSeBaek was analyzed with attachment theory. JinSeBaek is a type of character who openly expresses his emotions. The evidence that JinSaeBaek falls in love with HaOkJu at a first sight was mainly shown through his physical affection with her. After the breakup, JinSeBaek expresses sadness, depression, and anger, as well as sheds tears. Although JinSeBaek repeatedly breaks up and gets back together with HaOkJu, JinSaeBaek consistently shows his desire to be with HaOkJu. Expressing true emotions was not ideal characteristic for men in this era. JinSaeBaek develops attachment to HaOkJu after he loses his parents, whom he has previously developed attachment to, but repeated break ups with HaOkJu leads to separation anxiety. Although his separation anxiety is caused by HaOkJu, it is also HaOkJu who can resolve the anxiety. The fact that JinSaeBaek honestly expresses his emotions and develops abnormal attachment to woman makes JinSaeBaek unique from other male protagonists. A character like JinSaeBaek is not common in other fictional novels or romance novels as well. Thus, JinSaebaek is claimed to be extraordinary character in literature.

• Journal of Korean Philosophical Society
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• v.146
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• pp.219-243
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• 2018

In both the East and the West, the most classical question in classical philosophy was, "What is truly a human virtue and a good man?" A good man realized a human virtue. A good man was composed of mind and body. The question is harmony of mind and body. This article aims to articulate the terms related on Mind and Body in Confucian analects. We analyzed the terms related to Mind (mind, mind-heart, human nature, feeling, will etc) and we analyzed the terms related to Body (body, self, ki etc). Confucius's Theory of Mind and Body Relation focus on self-cultivation and revelation of universal virtue. Chu-his(1130-1200)'s commentary of the terms related on Mind and Body in Confucian analects is based on Heaven's principle vs. man's desire. He advanced the theory of the human mind and moral mind on the bases of Li-Ki. Dasan(1762-1836) deconstructs the mind-law of 16 characters and the theory of Li-KI. He argues that the human mind and moral mind coexist as a servant and a master. Dasan insists that the human mind is controlled by the moral mind but he wants to reconstruct the new theory of mind-body, mind-heart.

• Korean Journal of Heritage: History & Science
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• v.52 no.1
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• pp.148-169
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• 2019

The purpose of this paper is to understand characteristics and trends of calligraphy styles through the analysis of handwriting. Renowned Calligraphy of Korea (海東名迹, Haedong Myeongjeok) is the first collection of famous Korean calligraphers' masterpieces and was published by Shin Gongje (申公濟, 1469-1536) in the early sixteenth century. While my previous studies have focused on analyzing the publishing backgrounds of and differences among the wood block editions and stone-carved editions of the various remaining copies of Renowned Calligraphy of Korea, this study examines the calligraphy style in the early Joseon period as represented within the collection itself. This study tries to identify the aspects of style transitions among two categories of calligraphy: (1) the calligraphy style of scribes who were in charge of documentation in the central administrative institutions (館閣) and (2) the calligraphy style passed down among the Goryeong Shin clan (高靈申氏). This study verifies that various styles which emerged based on the influence of the revivalism of the late Yuan dynasty gained acceptance in the early Joseon period while the traditional Wang Xizhi style was still in use. The most notable revelation of this study is that the calligraphy style of Kangli Naonao (康里??), a Yuan dynasty calligrapher from a remote region to the west of China, appears to have become acceptable during this period. Indeed, various Yuan dynasty styles were flowing into Korea during the late Goryeo and the early Joseon period that stand in contrast to Zhao Mengfu's "pine-snow calligraphy style." Finally, the authenticity of the Eo Sukguan (魚叔權)'s record in A Storyteller's Miscellany (稗官雜記, Paegwanjapgi) is reviewed in this study. Eo claims that writing attributed to Park Gyeong in Renowned Calligraphy of Korea was actually Shin Jageon's. However, the analysis of the relationship between Shin and Park based on their backgrounds and their political positions suggests that Eo's claim is not valid.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.400-412
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• 2022

The Accommodational missionary method adopted by the Jesuit missionaries who came to China in the late Ming and early Qing dynasty is called the Accommodation and Naturalization and is based on the Poetry. The terms they borrowed were 'Di(Emperor Above)' and 'Tian(The heaven)', the key terms of Confucianism. Although 'Di' was a new transcendent concept, its status was downgraded in the political upheaval, and 'Tian' was rather elevated. However, both of these concepts gradually transformed into philosophical concepts that directly affect real life. The two terms borrowed to express the priesthood could not contain the uniqueness of Christianity, and Christianity was interpreted as an extension line of Confucianism thinking, reduced to an adjunct of Confucianism, and was not indigenous to the depth of ideology. A rational philosophical inquiry could not have played a full role in guiding the Chinese into the true Christian 'faith' unless it is paired with the great teachings of revelation. It is necessary to analyze these results soberly to find problems and to try various studies to explore ways to open up new horizon for Christian missionary work.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.183-214
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• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.117-164
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• 2015

Religion is not fixed and permanent and is constantly transforming and changing phenomenon. But in some religions, religious culture happens that emphasize the original and authentic teaching of the founder and removes the other accumulations among the accumulated religious tradition. So some religious communities advocate the original teaching of the founder and insist that they are the orthodox and the others are heresy and make the theory of true transmission etc. Jongtonglon(宗統論) of Daesoonjinrihoe(大巡眞理會) looks similar to the theory of true transmission on the surface. The aim of this paper is the contribution to the understanding of Daesoon thought and the religious culture of Daesoonjinrihoe by studying the characteristics of Jongtonglon. I want to highlight on the characteristics of Jongtonglon by comparing it to Bubmaeklon(法脈論) of Korean Buddhism. Bubmaek(法脈) of Korean Buddhism is well showed in the constitution of Jogaejong(曺溪宗) that represents Korean Buddhism. The constitution says that Jogaejong considers SakyaMuni the main Buddha and Doyi (道義) the founder of Jogaejong and BojoJinul(普照知訥)·TaegoBou (太古普愚) the restorer of tradition and also says that Jogaejong succeedes Cheongheo(淸虛) and Buhyu(浮休). Between SakyaMuni and Doyi, there are several monks of Seocheon(西天)-28Choseol (祖說) and China-6Choseol(祖說). Jinul is highly praised for enhancing the atmosphere of performance of Jogaejong and Bou was regarded as the founder of Jogaejong since late Joseon dynasty. In modern times there were conflicts between Bojojongjoseol(普照宗祖說) and Taegojongjoseol(太古宗祖說), but today's Bubmaek(法脈) of Korean Buddhism was erected after the conflicts was controled. Jongtong of Daesoonjinrihoe was erected by Jo Jengsan(趙鼎山) Doju(道主) who was received Heaven's will through divine revelation. Dojeon(都典) succeeded Jongtong by Doju's will and he didn't say a word when he went to Heaven. So the succession of Jongtong is ended. The first characteristic of Jongtonglon of Daesoonjinrihoe is that the succession of Jongtong was decided by Heaven and has been expected from long ago. The second, Jongtonglon has the sacred characteristic which is not shown in Bubmaeklon. The third, the distinction between Yeonwun(淵源) and Yeonun(緣運) is not appeared in Bubmaeklon. The fourth, Jongtonglon has more anti-syncretic feature than Bubmaeklon. The fifth, Yeonun(緣運) and Bubmaeklon are different in that feature. As Jongtonglon occupies a prominent place in Daesoonjinrihoe, the understanding of it can contribute to grasp the doctrine and culture of Daesoonjinrihoe.

• The Journal of Korean Philosophical History
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• no.29
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• pp.125-152
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• 2010

The main purpose of this dissertation is a introductive proposal to reconstruct confucian moral principles. The most classical question in moral principles is : what is the good. In order to reconstruct confucian moral principles, this dissertation begin with question of what is the good in confucian moral principles. Confucianism believe in reality of the human good mind and good nature. Confucian the human good mind and good nature is comprised of benevolence, righteousness, propriety and wisdom. Benevolence, righteousness, propriety and wisdom(四德) is the origin of morality. Confucian's moral principles of human relationship is none other than conscientiousness and altruism. Conscientiousness is a principle of self-cultivation and self-revelation. As to altruism, confucious said, "the man of perfect virtue, wishing to be established himself", or "do not impose on others what you do not desire others to impose upon you." Altruism is rectified as a principle of reciprocity methodology of the making of whole kingdom peaceful in The Great Learning. Confucian golden rule(conscientiousness and altruism is equal to Kantian categorical imperative in The Fundamental principles of Metaphysics of Ethics. : Act only on that maxim through which you can at the same time will that it should become a universal law ... etc. Kant's three principles of moral philosophy(Categorical Imperatives) imply that the idea of universality, freedom, and the kingdom of ends. We contrast confucian moral principles with Kant's three principles of Categorical Imperatives. In conclusion, confucian moral principles implicate Kant's principle of universalizability and impartiality.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.45-111
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• 2023

This paper examines the apparition of the Virgin Mary revealed in Rue du Bac, Paris, France, in 1830, from a perspective of analytical psychology. To do so, it amplifies the archetypal motifs manifested in the images of the Virgin Mary of Rue du Bac by introducing the medieval alchemical picture titled "Glorification of the body portrayed as the coronation of the Virgin Mary" from Reusner's Pandora (1588). This image of the Virgin Mary is full of archetypal motifs that show the process and end result of individuation, which is the main idea of Jungian psychology. These symbols that depict the individuation process, both in Reusner's Pandora and in the Mary of Rue du Bac, are expressions of mythologems, constituent elements of the collective unconscious. Jung noted that these mythologems are the ultimate base and matrix of all religions. Through examining the archetypal motifs, which appear in the Mary of Rue du Bac, the apparition of the Mary turns out to be the revelation of the archetypal image of the Self in a space-time continuum, which is constellated in the collective unconscious. That is, an archetypal figure revealed itself to a witness' ego-consciousness to whom a space-time continuum functions as a cognitive category. The Mary of Rue du Bac represents the union of the opposites of divinity and humanity, which lacks in the symbolism of the Cross in Christianity. In this regard, she is an image of the new savior, who opens the new aeon of the Aquarius. The revealed image of Mary shows that divinity originates from the inner realm of the human psyche, that corporeal human beings are the matrix in which the divine incarnates, and that human being is the subject of psychological redemption. The image of Mary awakens us to the value of divinity in the human psyche in the times when the spiritual values Christianity has retained declines drastically.